It is reported on the authority of Qatelah (ra) that a Jewish man came to the Prophet and said to him: "Verily, you (Muslims) commit Shirk, for you say: "As Allah Wills and as you will;" and you say: "By the Ka'abah!" And so the Prophet ordered whoever wanted to swear, to say: "By the Rabb of the Ka'abah!" and to say: "As Allah Wills, then as you will." (Narrated by An-Nasaa`i, who said that it is authentic)

Qatelah (ra) informs us in thisHadith that a man from among the Jews of Madinah came to the Prophet intending to malign Islam and the Muslims; he told the Prophet that he and all the other Muslims were guilty of Shirk, as if he wished to say: "You and your Qur'an say that we, the Jews commit Shirk, then what about you, when you swear by the Ka'abah and when you say: "As Allah and you will," - is this not also Shirk?" Thenceforth, the Messenger of Allah forbade the Muslims from doing so, in order that, their Tawheed might be pure and so that there might not be even the slightest blemish upon the Muslims' Religion which their enemies might exploit; and He guided them to the correct manner of swearing an oath, which is to swear by the Rabb of the Ka'abah, not by the Ka'abah itself, for it is a created thing; and He told them that if they wish to mention Allah's Will along with the will of others, they should say: " As Allah Wills, then as you will," because the use of the word `then'does not imply parity between the Will of Allah and the will of others, as does the use of the word "and".

Benefits Derived From This Hadith

1. That the Jews know what minor Shirk is.

2. That a person knowing of the truth does not necessitate his believing in it.

3. That linking Allah's Will with the will of others by saying: "...and..." is minor Shirk.

4. That swearing by other than Allah is Shirk, no matter how elevated the status of the object upon which the oath is taken.

5. The obligation to accept the truth, no matter what its source.

6. Confirmation of Allah's Divine Attribute of Will.

7. Confirmation of the Will of Allah's creatures, but in the knowledge that it is subordinate to the Will of Allah .

8. The permissibility of linking Allah's Will with that of His creatures by using the word then, as opposed to "and".

Relevance of This Hadith to the Subject of the Chapter and to the Subject of Tawheed

That the Hadith proves that saying: "As Allah Wills and you will," is an act of minor Shirk.

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An-Nasaa`i also narrate, on the authority of Ibn `Abbas (ra) that a man came to the Prophet and he said: "As Allah and you, will," at which, the Prophet said: "Would you set me up as a partner beside Allah ? (Say:) "As Allah , Alone Wills."

Ibn `Abbas (ra) informs us that a man came to Allah's Messenger and consulted him about a certain matter; after hearing the Prophet's advice, he said: "As Allah and you will, oh, Messenger of Allah !" The Prophet rebuked him for this statement and explained to him that placing his will on a par with the Will of Allah was tantamount to ascribing him as a partner to Allah , which is prohibited to the Muslim. Then He guided the man to the correct manner, which is to say: "As Allah , Alone Wills."

Benefits Derived From This Hadith

1. The obligation to reject that which is detestable.

2. That the ignorant man is excused due to his ignorance (until such time as he becomes aware of his mistake).

3. That linking the Will of Allah with that of His Creatures, using the word and, is an act of minor Shirk.

4. Confirmation of Allah's Divine Attribute of Will.

Relevance of This Hadith to the Subject of the Chapter and to the Subject of Tawheed

That the Hadith proves that saying: "As Allah and you will," is an act of minor Shirk.

Important Note

There is no contradiction between this Hadith and the saying of the Prophet : "Say: "As Allah Wills, then as you will," because to do so is permissible, while to say: "As Allah , Alone wills," is preferred.

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On the authority of At-Tufail, the half brother of `A`ishah (may Allah be pleased with them both), it is reported that he said: "I saw in a dream that I came upon a number of Jews and I said to them: "You are indeed a good people were it not that you claim that `Uzair (as
) is the son of Allah ." They replied: "You too are good, were it not that you say: "As Allah Wills and as Muhammad wills." Then, I came upon a number of Christians and I said to them: "You are indeed a good people were it not that you claim that the Messiah (Eisa as
) is the son of Allah ." They replied: "You are also good, were it not that you say: "As Allah Wills and as Muhammad wills." When I awoke, I told someone about this, then I went to the Prophet and repeated it to him. He asked me: "Have you told anyone about this?" I said: "Yes." Then he went to the pulpit and, after praising Allah , he said: "At-Tufail had a dream which he has already communicated to some of you. You used to say something which I was prevented from forbidding to you until now. Henceforth, do not say: "As Allah Wills and as Muhammad wills," but say: " What Allah , Alone Wills." (Narrated by Ibn Majah)

At-Tufail (ra) informs us that he had a dream in which he saw the Jews and Christians and that he praised them both, except that he pointed out to them their shameful behaviour in elevating their Prophets to the status of deities, claiming them to be sons of Allah . They replied by praising the Muslims, except that they pointed out a blot on the Muslims' character, in that they used to link the Will of Allah with that of Muhammad . When At-Tufail awoke, he informed a number of people about what he had dreamt, and then he went to the Prophet and told him about it. The Prophet then rose and addressed the Muslims in the mosque: After praising Allah , Most High, he ordered them to be strict in their implementation of Tawheed, particularly in what concerns His Will. Then he told them that he had previously hated this saying, but that he had not been ordered to forbid it until now. Thenceforth, he forbade the Muslims from saying this, without fear of the truth, and regardless of its source.

Benefits Derived From This Hadith

1. The virtue of At-Tufail (ra).

2. Confirmation of Allah's Divine Attribute of Will.

3. The prohibition of linking Allah's Will with that of His creatures, using the word `and', because to do so is to commit minor Shirk.

4. That in the time of the Prophet a dream might form the basis for a legal judgement.

5. The good character of the Prophet who did not hide anything from the people.

6. The lawfulness of beginning a speech by praising and thanking Allah .